Source: Who Is Man? (1965), Ch. 5<!-- Disavowal of transcendence, p. 83 -->
Context: As a result of letting the drive for power dominate existence, man is bound to lose his sense for nature's otherness. Nature becomes a utensil, an object to be used. The world ceases to be that which is and becomes that which is available.
It is a submissive world that modern man is in the habit of sensing, and he seems content with the riches of thinghood. Space is the limit of his ambitions, and there is little he desires besides it. Correspondingly, mans consciousness recedes more and more in the process of reducing his status to that of a consumer and manipulator. He has enclosed himself in the availability of things, with the shutters down and no sight of what is beyond availability.
Abraham Joshua Heschel: Quotes about the world
Abraham Joshua Heschel was Polish-American Conservative Judaism Rabbi. Explore interesting quotes on world.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 90 -->
Context: In English the phrase that a person has "a presence" is hard to define. There are people whose being here and now is felt, even though they do not display themselves in action and speech. They have a "presence." … Of a person whose outwardness communicates something of his indwelling power or greatness, whose soul is radiant and conveys itself without words, we say he has presence.
Standing face to face with the world, we often sense a presence which surpasses our ability to comprehend. The world is too much with us. It is crammed with marvel. There is a glory, an aura, that lies about all beings, a spiritual setting of reality.
To the religious man it is as if things stood with their backs to him, their faces turned to God, as if the glory of things consisted in their being an object of divine care.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 88 -->
Context: Our concern with environment cannot be reduced to what can be used, to what can be grasped. Environment includes not only the inkstand and the blotting paper, but also the impenetrable stillness in the air, the stars, the clouds, the quiet passing of time, the wonder of my own being. I am an end as well as a means, and so is the world: an end as well as a means. My view of the world and my understanding of the self determine each other. The complete manipulation of the world results in the complete instrumentalization of the self.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 90 -->
Context: Being is both presence and absence. God had to conceal His presence in order to bring the world into being. He had to make His absence possible in order to make room for the world's presence. Coming into being brought along denial and defiance, absence, oblivion and resistance.
Source: Who Is Man? (1965), Ch. 5<!-- Manipulation and appreciation, p. 82 -->
Context: There are two primary ways in which mans relates himself to the world that surround him: manipulation and appreciation. In the first way he sees in what surrounds him things to be handled, forces to be managed, objects to be put to use. In the second way he sees in what surrounds him things to be acknowledged, understood, valued or admired.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 89 -->
Context: Faith is not belief, an assent to a proposition, faith is attachment to the meaning beyond the mystery.
Knowledge is fostered by curiosity; wisdom is fostered by awe. Awe precedes faith; it is the root of faith. We must be guided by awe to be worthy of faith.
Forfeit your sense of awe, let your conceit diminish your ability to revere, and the world becomes a market place for you. The loss of awe is the avoidance of insight. A return to reverence is the first prerequisite for a revival of wisdom, for the discovery of the world as an allusion to God.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 88 -->
Context: The world presents itself in two ways to me. The world as a thing I own, the world as a mystery I face. What I own is a trifle, what I face is sublime. I am careful not to waste what I own; I must learn not to miss what I face.
We manipulate what is available on the surface of the world; we must also stand in awe before the mystery of the world. We objectify Being but we also are present at Being in wonder, in radical amazement.
All we have is a sense of awe and radical amazement in the face of a mystery that staggers our ability to sense it.
"The Holy Dimension", p. 330
Moral Grandeur and Spiritual Audacity: Essays (1997)
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 89 -->
"The idolatry of might," Volume 1, p. 159
The Prophets (1962)
“Worship is a way of seeing the world in the light of God.”
"The Light of God" in I Asked for Wonder : A Spiritual Anthology (1983) edited by Samuel H. Dresner, p. 20
"No Religion is an Island", p. 266
Moral Grandeur and Spiritual Audacity: Essays (1997)
Prologue p. 10
The Sabbath (1951)
The Wisdom of Heschel (1970), p. 150